Kisah Para Rasul 1:14-15

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹  1:15 In those days ²  Peter stood up among the believers ³  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 1:18

1:18 (Now this man Judas ⁴  acquired a field with the reward of his unjust deed, ⁵  and falling headfirst ⁶  he burst open in the middle and all his intestines ⁷  gushed out.

Kisah Para Rasul 1:25

1:25 to assume the task ⁸  of this service ⁹  and apostleship from which Judas turned aside ¹⁰  to go to his own place.” ¹¹ 

Kisah Para Rasul 2:6

2:6 When this sound ¹²  occurred, a crowd gathered and was in confusion, ¹³  because each one heard them speaking in his own language.

Kisah Para Rasul 2:40

2:40 With many other words he testified ¹⁴  and exhorted them saying, “Save yourselves from this perverse ¹⁵  generation!”

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹⁶  seven ¹⁷  men who are well-attested, ¹⁸  full of the Spirit and of wisdom, whom we may put in charge ¹⁹  of this necessary task. ²⁰ 

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ²¹  and the law. ²² 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²³  our people ²⁴  and was cruel to our ancestors, ²⁵  forcing them to abandon ²⁶  their infants so they would die. ²⁷ 

Kisah Para Rasul 7:36-37

7:36 This man led them out, performing wonders and miraculous signs ²⁸  in the land of Egypt, ²⁹  at ³⁰  the Red Sea, and in the wilderness ³¹  for forty years. 7:37 This is the Moses who said to the Israelites, ³²  ‘God will raise up for you a prophet like me from among your brothers.’ ³³ 

Kisah Para Rasul 7:60

7:60 Then he fell ³⁴  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ³⁵  When ³⁶  he had said this, he died. ³⁷ 

Kisah Para Rasul 8:10

8:10 All the people, ³⁸  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ³⁹ 

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ⁴⁰  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁴¹  that he may perhaps forgive you for the intent of your heart. ⁴² 

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ⁴³  and beginning with this scripture ⁴⁴  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁴⁵  and was causing consternation ⁴⁶  among the Jews who lived in Damascus by proving ⁴⁷  that Jesus ⁴⁸  is the Christ. ⁴⁹ 

Kisah Para Rasul 10:32

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ⁵⁰  by the sea.’

Kisah Para Rasul 10:42

10:42 He ⁵¹  commanded us to preach to the people and to warn ⁵²  them ⁵³  that he is the one ⁵⁴  appointed ⁵⁵  by God as judge ⁵⁶  of the living and the dead.

Kisah Para Rasul 13:7

13:7 who was with the proconsul ⁵⁷  Sergius Paulus, an intelligent man. The proconsul ⁵⁸  summoned ⁵⁹  Barnabas and Saul and wanted to hear ⁶⁰  the word of God.

Kisah Para Rasul 13:26

13:26 Brothers, ⁶¹  descendants ⁶²  of Abraham’s family, ⁶³  and those Gentiles among you who fear God, ⁶⁴  the message ⁶⁵  of this salvation has been sent to us.

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ⁶⁶ 

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ⁶⁷  stared ⁶⁸  intently at him and saw he had faith to be healed,

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ⁶⁹  which is a leading city of that district ⁷⁰  of Macedonia, ⁷¹  a Roman colony. ⁷²  We stayed in this city for some days.

Kisah Para Rasul 16:20

16:20 When ⁷³  they had brought them ⁷⁴  before the magistrates, they said, “These men are throwing our city into confusion. ⁷⁵  They are ⁷⁶  Jews

Kisah Para Rasul 17:6-7

17:6 When they did not find them, they dragged ⁷⁷  Jason and some of the brothers before the city officials, ⁷⁸  screaming, “These people who have stirred up trouble ⁷⁹  throughout the world ⁸⁰  have come here too, 17:7 and ⁸¹  Jason has welcomed them as guests! They ⁸²  are all acting against Caesar’s ⁸³  decrees, saying there is another king named ⁸⁴  Jesus!” ⁸⁵ 

Kisah Para Rasul 17:19

17:19 So they took Paul and ⁸⁶  brought him to the Areopagus, ⁸⁷  saying, “May we know what this new teaching is that you are proclaiming?

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ⁸⁸  who is ⁸⁹  Lord of heaven and earth, does not live in temples made by human hands, ⁹⁰ 

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ⁹¹  you to harm ⁹²  you, because I have many people in this city.”

Kisah Para Rasul 19:25

19:25 He gathered ⁹³  these ⁹⁴  together, along with the workmen in similar trades, ⁹⁵  and said, “Men, you know that our prosperity ⁹⁶  comes from this business.

Kisah Para Rasul 19:40

19:40 For ⁹⁷  we are in danger of being charged with rioting ⁹⁸  today, since there is no cause we can give to explain ⁹⁹  this disorderly gathering.” ¹⁰⁰ 

Kisah Para Rasul 22:26

22:26 When the centurion ¹⁰¹  heard this, ¹⁰²  he went to the commanding officer ¹⁰³  and reported it, ¹⁰⁴  saying, “What are you about to do? ¹⁰⁵  For this man is a Roman citizen.” ¹⁰⁶ 

Kisah Para Rasul 22:28

22:28 The commanding officer ¹⁰⁷  answered, “I acquired this citizenship with a large sum of money.” ¹⁰⁸  “But I was even ¹⁰⁹  born a citizen,” ¹¹⁰  Paul replied. ¹¹¹ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ¹¹²  at the council ¹¹³  and said, “Brothers, I have lived my life with a clear conscience ¹¹⁴  before God to this day.”

Kisah Para Rasul 24:15

24:15 I have ¹¹⁵  a hope in God (a hope ¹¹⁶  that ¹¹⁷  these men ¹¹⁸  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹¹⁹ 

Kisah Para Rasul 24:21

24:21 other than ¹²⁰  this one thing ¹²¹  I shouted out while I stood before ¹²²  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹²³ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ¹²⁴  and the soldiers, “Unless these men stay with the ship, you ¹²⁵  cannot be saved.”

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹²⁶  that people ¹²⁷  everywhere speak against ¹²⁸  it.”

[1:14]  ¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ² tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ³ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:18]  ⁴ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁵ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁶ tn Traditionally, “falling headlong.”

[1:18]  ⁷ tn Or “all his bowels.”

[1:25]  ⁸ tn Grk “to take the place.”

[1:25]  ⁹ tn Or “of this ministry.”

[1:25]  ¹⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[2:6]  ¹² tn Or “this noise.”

[2:6]  ¹³ tn Or “was bewildered.”

[2:40]  ¹⁴ tn Or “warned.”

[2:40]  ¹⁵ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[6:3]  ¹⁶ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁷ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁸ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁹ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ²⁰ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:13]  ²¹ sn This holy place is a reference to the temple.

[6:13]  ²² sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:19]  ²³ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁴ tn Or “race.”

[7:19]  ²⁵ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²⁶ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²⁷ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:36]  ²⁸ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ²⁹ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ³⁰ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ³¹ tn Or “desert.”

[7:37]  ³² tn Grk “to the sons of Israel.”

[7:37]  ³³ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:60]  ³⁴ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ³⁵ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ³⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ³⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:10]  ³⁸ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ³⁹ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:19]  ⁴⁰ tn Or “ability”; Grk “authority.”

[8:22]  ⁴¹ tn Or “and implore the Lord.”

[8:22]  ⁴² tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:35]  ⁴³ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁴⁴ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:22]  ⁴⁵ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁴⁶ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁴⁷ tn Or “by showing for certain.”

[9:22]  ⁴⁸ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[10:32]  ⁵⁰ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:42]  ⁵¹ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ⁵² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁵³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ⁵⁴ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ⁵⁵ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁵⁶ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[13:7]  ⁵⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁵⁸ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ⁵⁹ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁶⁰ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:26]  ⁶¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁶² tn Grk “sons”

[13:26]  ⁶³ tn Or “race.”

[13:26]  ⁶⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁶⁵ tn Grk “word.”

[13:32]  ⁶⁶ tn Or “to our forefathers”; Grk “the fathers.”

[14:9]  ⁶⁷ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ⁶⁸ tn Or “looked.”

[16:12]  ⁶⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁷⁰ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁷¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁷² sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:20]  ⁷³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ⁷⁴ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁷⁵ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁷⁶ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[17:6]  ⁷⁷ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁷⁸ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁷⁹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁸⁰ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ⁸¹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ⁸² tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ⁸³ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁸⁴ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁸⁵ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:19]  ⁸⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁸⁷ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:24]  ⁸⁸ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁸⁹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁹⁰ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[18:10]  ⁹¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁹² tn Or “injure.”

[19:25]  ⁹³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁹⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁹⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁹⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:40]  ⁹⁷ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁹⁸ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁹⁹ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹⁰⁰ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[22:26]  ¹⁰¹ sn See the note on the word centurion in 10:1.

[22:26]  ¹⁰² tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁰³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹⁰⁴ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁰⁵ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁰⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  ¹⁰⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹⁰⁸ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ¹⁰⁹ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹¹⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ¹¹¹ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[23:1]  ¹¹² tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹¹³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹¹⁴ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[24:15]  ¹¹⁵ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹¹⁶ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹¹⁷ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹¹⁸ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹¹⁹ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:21]  ¹²⁰ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹²¹ tn Grk “one utterance.”

[24:21]  ¹²² tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹²³ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[27:31]  ¹²⁴ sn See the note on the word centurion in 10:1.

[27:31]  ¹²⁵ sn The pronoun you is plural in Greek.

[28:22]  ¹²⁶ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹²⁷ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹²⁸ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.